INTPARSHA61 -31: Parashat Naso

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To: yhe-intparsha@etzion.org.il
Subject: INTPARSHA61 -31: Parashat Naso

YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
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INTRODUCTION TO PARASHAT HASHAVUA

PARASHAT NASO

The Nazirite
By Rav Zvi Shimon

I The Prohibitions of the Nazirite

According to Jewish tradition there are 613 commandments.
The Torah enjoins us: "Be careful to observe everything that I
prescribe to you. Do not add to it and do not subtract from
it" (Deuteronomy 13:1). The 613 commandments oblige the people
of Israel and are the essence of the covenant between God and
Israel. The commandments are generally automatically binding.
However, there are a few commandments which are by definition
voluntary. Among these is the commandment of the 'nazirite.'

"The Lord spoke to Moses, saying: Speak to the Israelites
and say to them: If anyone, man or woman, explicitly
utters a nazirite's vow, to set himself apart for the
Lord, he shall abstain from wine and any other
intoxicant; he shall not drink vinegar of wine or of any
other intoxicant, neither shall he drink anything in
which grapes have been steeped, nor eat grapes fresh or
dried. Throughout his term as nazirite, he may not eat
anything that is obtained from the grapevine, even seeds
or skin.

Throughout the term of his vow as nazirite, no razor
shall touch his head; it shall remain consecrated until
the completion of his term as nazirite of the Lord, the
hair of his head being left to grow untrimmed.
Throughout the term that he has set apart for the Lord,
he shall not go in where there is a dead person. Even if
his father or mother, or his brother or sister should
die, he must not defile himself for them, since hair set
apart for his God is upon his head: throughout his term
as nazirite he is holy to the Lord." (Numbers 6:1-8)

The Torah lists the prohibitions resulting from a
nazirite vow. The restrictions may be divided into three
categories:

1) Abstinence from grapes and grape products (verses 3,4)
2) Prohibition of cutting the hair of the head (v. 5)
3) Prohibition of becoming ritually impure through contact
with a corpse (v. 6,7)

What is the significance and purpose of these
restrictions? We will begin with the prohibition of grapes and
their by-products. The Torah first states that the nazirite
must separate himself from wine. The verse then continues by
prohibiting all other grape beverages and concludes by
prohibiting any part of a grape. The order is the opposite of
the natural process which begins with grapes and concludes
with wine. Thus, we may infer from the fact that the Torah
begins with wine that wine, and not grape, per se, is the
focus of the prohibition. This is the apparent textual source
for the Ibn Ezra's (Rabbi Avraham ben Ezra, Spain, 1092-1167)
comment:

"And the reason [for the prohibition] of vinegar of wine,
and anything in which grapes have been steeped and
grapes, is to serve as a safeguard from wine" (Ibn Ezra
on 6:3).

The Ibn Ezra adds that wine is prohibited to the nazirite
since it "destroys the intellect and the worship of God" (Ibn
Ezra on 6:2). This concurs with the Ibn Ezra's rationalist
approach and stress on intellectual cognition of God (see
introduction to his commentary, "The third way"). If the
nazirite is to consecrate himself to God then his intellectual
faculties must be lucid and unclouded by the influences of
alcohol. Clarity of thought is the essential ingredient in the
worship of God.

The second prohibition of the nazirite is that of cutting
his hair. During the period of his nazirite vow he must let
his hair grow unhindered. The commentators offer different
explanations for this restriction. Sforno (Rabbi Ovadia
Sforno, Italy, 1470-1550) suggests:

"'No razor shall come upon his head.' - And thereby he
will divert all thought of beauty and the arranging of
[his] hair." (Sforno on 6:5)

According to this explanation, the nazirite must discard
all esthetic considerations and focus totally on the
substantial aspects of his relationship with God. External
considerations just function as barriers in approaching God.

Rabbi Hertz (Rabbi Joseph Herman Hertz, London, 1872-
1946), the former chief Rabbi of England, offers an
alternative explanation:

"The hair was regarded as the symbol of the vital power
at its full natural development, and the free growth of
the hair on the head of the nazirite represented the
dedication of the man with all his strength and powers to
the service of God...Unshorn hair was the outward sign of
the consecrated life."

The growing of the nazirite's hair is not a rejection of
esthetics. Rather it symbolizes the consecration of the
nazirite's strength to the service of God.

The third and final component of the nazirite vow is the
prohibition of becoming ritually impure through contact with a
corpse. The nazirite may not even defile himself for his
closest family. How are we to understand this prohibition?

The Sforno comments that the nazirite may not come into
contact with a corpse because that would defile his holiness.
There is an inherent contradiction between holiness and death.
The Abrabanel (Don Isaac Abrabanel, Spain, 1437-1508) further
explains that the nazirite achieves a certain closeness to God
which invests him with holiness. God is the essential life
force and is the absolute antithesis of death. As such, the
nazirite must refrain from coming into contact with a corpse.
The Netziv (Rabbi Naphtali Zvi Yehuda Berlin, Lithuania, 1817-
1893) offers a different explanation:

"The prohibition of being defiled through contact with a
corpse is in order to separate him from sadness and
mourning which prevent divine inspiration which occurs
only in a state of happiness" (Netziv 6:8).

It is not defilement itself but rather its emotional
consequences which are the reason for its being prohibited to
the nazirite. The nazirite must remain in a joyous frame of
mind and must therefore refrain from coming into contact with
a corpse.

II The Desirability of Taking a Nazirite Vow
So far we have analyzed the prohibitions of the nazirite.
What requires further investigation is the Torah's attitude
towards the nazirite. Is taking a nazirite vow desirable? Is
it an ideal to be strived for? The Torah delineates the
obligation incumbent upon anyone wishing to take a nazirite
vow. But does the Torah advocate doing so?

Before analyzing the verses treating the nazirite, we
will first inquire into the etymology of the word nazirite.
What may we infer from the name assigned to he who accepts
upon himself the prohibitions previously discussed? According
to the Rasag (Rabbi Sa'adia Gaon, Persia, 892-942) the word
nazirite means SEPARATION. The nazirite is he who SEPARATES
himself from things permissible to others. It thus emphasizes
the ascetic self-denying quality of the nazirite. However, the
Ibn Ezra raises an alternative possibility:

"Some maintain that the word nazirite is from the root
'nezer,' meaning CROWN,... and this is quite plausible.
Know that all human beings are enslaved to their worldly
desires, but the real king who wears a crown and royal
wreath on his head, is he who is free from these
desires."

According to this etymology, the nazirite is a regal
figure of the highest spiritual stature. His capacity to
control his urges and dedicate his life to spiritual ends
elevate him above most human beings. The etymology suggested
by the Rasag, nazirite in the sense of separation, describes
the conduct of the nazirite, but does not express any
evaluation of the desirability of such conduct. The Ibn Ezra's
explanation, nazirite in the sense of crown, reveals a very
positive attitude towards the nazirite phenomenon. He is a
king rising above the rest of humanity. Thus, the different
interpretations of the word nazirite may represent differing
evaluations of the nazirite.

Let us now return to the verses dealing with the nazirite
cited at the beginning of this essay. (It is advisable to
return to the citation and reread it). Does the text intimate
any specific opinion regarding the nazirite?

The Torah states that the nazirite is "holy to God." At
first glance, this would seem to express a very positive
evaluation of the nazirite. However, this is not necessarily
the case. The clause "holy to God" might just express the fact
that a nazirite is consecrated to God, that during the period
of his vow, the nazirite's life is devoted solely to God's
service. The clause does not inform us of the spiritual state
of the nazirite but rather of his belonging to God.

Another possible clue to the Torah's attitude towards the
nazirite are the sacrifices which the nazirite brings.

"If a person dies suddenly near him, defiling his
consecrated hair, he shall shave his head on the day he
becomes clean; he shall shave it on the seventh day. On
the eighth day he shall bring two turtledoves or two
pigeons to the priest, at the entrance of the Tent of
Meeting. The priest shall offer one as a sin offering
and the other as a burnt offering, and make expiation on
his behalf for the guilt that he incurred through the
corpse...

This is the ritual for the nazirite: On the day that his
term as nazirite is completed, he shall be brought to the
entrance of the Tent of Meeting. As his offering to the
Lord he shall present: one male lamb in its first year,
without blemish, for a burnt offering; one ewe lamb in
its first year, without blemish for a sin offering...."
(Numbers 6:9-11, 13-14)

If the nazirite accidentally defiles himself by coming
into contact with a corpse he must bring a sin offering
(6:11). Likewise, at the termination of the period of his
nazirite vow, the nazirite must bring a sin offering (6:14).
What sin has the nazirite committed that he must bring this
sin offering? Rashi (Rabbi Shlomo ben Yitzchak, France, 1040-
1105) cites a disagreement amongst our sages regarding the
reason for the nazirite's bringing a sin offering upon being
defiled:

"Because he was not careful not to be defiled (by contact
with) the dead. Rabbi Eleazar Hakappar said because he
afflicted himself in abstaining from wine."

The first opinion sees no problem with taking a nazirite
vow. The sin offering is obliged due to the lack of rigor in
keeping the vow, specifically with regard to avoiding contact
with a corpse. The nazirite accidentally defiled himself and
must therefore bring a sin-offering. However, according to
Rabbi Eleazar Hakappar, it is the nazirite vow itself which
obliges a sin offering. The very fact that a person takes a
vow to abstain from things which are permissible is a sin. The
nazirite vow is not only not advocated, it also has certain
negative aspects which oblige the bringing of a sin-offering.
This is also the position adopted by the Rambam (Rabbi Moshe
ben Maimon, Egypt, 1138-1204):

"A person might say, 'Since envy, desire, [the pursuit]
of honor, and the like, are a wrong path and drive a
person from the world, I shall separate from them to a
very great degree and move away from them to the opposite
extreme.' For example, he will not eat meat, nor drink
wine, nor live in a pleasant home, nor wear fine
clothing, but, rather, [wear] sackcloth and coarse wool
and the like - just as the pagan priests do.

This, too, is a bad path and it is forbidden to walk upon
it. Whoever follows this path is called a sinner [as
implied by Numbers 6:11's] statement concerning a
nazirite: 'and he [the priest] shall make an atonement
for him, for his having sinned because of the dead.' Our
sages declared: If the nazirite who abstained only from
wine requires atonement, how much more so does one who
abstains from everything.

Therefore, our sages directed man to abstain only from
those things which the Torah denies him and not to forbid
himself permitted things by vows and oaths [of
abstention]. Thus, our sages stated : Are not those
things which the Torah has prohibited sufficient for you
that you must forbid additional things to yourself?

This general statement also refers to those who fast
constantly. They are not following a good path, [for]
our sages have forbidden a man to mortify himself by
fasting. Of all the above, and their like, Solomon
directed and said, 'Do not be overly righteous and do not
be overly clever; why make yourself desolate?'
(Ecclesiastes 7:16)" (Code of Law, Laws of Deot 3:1)

In contrast to other religions, whether of the far east
or Christianity, Judaism rejects rigid asceticism and
withdrawal from the world. Its purpose is the sanctification
of the world, not its negation. Therefore, any abstention from
that which is permissible is viewed as a limiting of the
potential sanctity inherent in creation. There are many things
which the Torah prohibits. However, these prohibitions are not
founded on an ascetic philosophy. Any additional prohibitions
are viewed as a stifling and diminution of the potential
vitality and beauty of life.

The Sforno rejects this explanation outright:

"'He shall abstain from wine and strong drink.' - He must
not afflict himself by fasting for that would diminish
his capacity to worship God, as we find in the words of
our sages (Taanit 11b), nor should he torture his body
with 'flagellation of the abstemious' (Sota 20a), as is
the custom of hypocrites and idolatrous priests. Rather,
he shall separate himself (abstain) from wine, for in
that manner he will considerably reduce licentiousness
and subdue his (evil) inclination, but he will not weaken
his strength through this (abstinence) at all." (Numbers
6:3)

The prohibitions of the nazirite are very different from
those common among the ascetics. Abstinence from wine is
unique in that it does not enfeeble or weaken the human being.
To the contrary, it increases alertness and helps in the
fulfillment of the commandments. However, if there is nothing
negative in abstaining from that which the nazirite abstains
from, then why must he bring a sin offering? While we can
easily explain that the nazirite brings a sin offering when
defiling himself for not taking sufficient guard against
coming into contact with a corpse, why must he bring a sin
offering upon fulfilling his vow (see 6:14)?

The Kli Yakar (Rabbi Shlomo Ephraim ben Aharon, Prague,
?-1619) offers the following explanation to the sin of the
nazirite. It is not the nazirite vow which is sinful. Rather,
it is the spiritual state preceding the vow which requires
atonement. According to the Kli Yakar the reason for the
nazirite's vow is to help him overcome his urges. He can only
contain himself by taking vows. This condition of free reign
of the physical urges preempting the vow is the sin. The vow
itself is a remedy for the difficult spiritual circumstance of
the nazirite.

The Ramban (Rabbi Moshe ben Nachman, Spain, 1194-1274)
offers a totally different explanation of the nazirite's
obligation to bring a sin offering:

"'And the priest shall prepare one for a sin-offering.'
The reason why a nazirite must bring a sin-offering when
the days of his naziritehood are fulfilled has not been
explained. In accordance with the plain meaning of
Scripture, [it is because] this man sins against his soul
on the day of completion of his naziritehood; for until
now he was separated in sanctity and the service of God,
and he should therefore have remained separated forever,
continuing all his life consecrated and sanctified to his
God, as it is said, 'And I raised up of your sons for
prophets, and of your young men for nazirites,' where
Scripture compares the nazirite to a prophet, and it is
written, 'All the days of his naziritehood he is holy
unto the Eternal.' Thus [when he completes his
naziritehood and returns to his normal life] he requires
atonement, since he goes back to be defiled by [material]
desires of the world." (Ramban, Numbers 6:11)

In contrast to the Kli Yakar who considered the nazirite
vow nothing more than a corrective remedy, the Ramban views it
as an ideal to be strived for. The nazirite's sin does not lie
in his past, in the lowly spiritual state which obliged the
taking of the vow, as suggested by the Kli Yakar, but in his
future, in his terminating the period of his vow and returning
to his usual state. After climbing the ladder of spirituality
and achieving a state of holiness and closeness to God, the
retiring nazirite sins by now descending to a lower spiritual
state. Sin distances one from the creator, and here to, the
termination of the vow distances the nazirite from God
obliging a sin offering.

We see that the disagreement amongst our sages, as cited
earlier by Rashi, regarding the desirability of the nazirite
vow extends to the later commentators. The Rambam agrees with
the position of the sage, Rabbi Eleazar Hakappar, that the
nazirite is a sinner while the Ramban takes the diametrically
opposite position that the nazirite is a holy person
comparable to a prophet. Although contradictory, I believe
that the differing opinions in this long standing and very
sharp disagreement regarding how to view the nazirite, are
both correct! A close analysis of the text reveals that there
are actually two different types of nazirites!

An important principle of Biblical exegesis is 'semikhut
parashot'- the principle of juxtaposed texts. This exegetical
principle states that there is a logic to the sequence and
progress of the text and consequently some form of connection,
either thematic or chronological, between adjoining texts.
Applying this principle to the section of the nazirite
magnificently reveals the existence of two types of nazirite.

The section immediately preceding the laws of the
nazirite deals with the 'sota,' the adulteress woman . How is
the 'sota' connected to the nazirite? Rashi cites the
following explanation of our sages:

"Why is the section of the nazirite adjoined to the
section of a woman suspected of adultery? To inform you
that whoever sees a faithless wife in her degradation
shall separate himself from wine which brings one to
adultery."

The purpose of the nazirite vow is to guard against the
perpetration of adultery. Wine is often accompanied by
licentiousness and the loss of control over sexual drives.
Therefore the nazirite abstains from wine. I would add that
one of the explanations offered for the obligation of the
nazirite to let his hair grow uninhibited is to reject
aesthetics. Lustful behavior is often rooted in a powerful
physical attraction, an infatuation with external physical
beauty. The nazirite's growth of hair rejects this stress on
external beauty and thus helps him overcome his lust. The
Torah adjoins the laws of the 'sota' and the nazirite to teach
us that the nazirite vow is the remedy to licentiousness. The
way to overcome lustful tendencies is to adopt the opposite
extreme, to totally reject beauty and wine. This method of
correcting sinful behavior by adopting the opposite extreme is
expanded by the Rambam as a general guideline for overcoming
character flaws:

"The man who is full of pride should cause himself to
experience much disgrace. He should sit in the lowliest
of places, dress in tattered rags which shame the wearer,
and the like, until the arrogance is uprooted from his
heart and he returns to the middle path, which is the
proper path. When he returns to this middle path, he
should walk in it the rest of his life.

One should take a similar course with each of the other
traits. A person who swayed in the direction of one of
the extremes should move in the direction of the opposite
extreme, and accustom himself to that for a long time,
until he has returned to the proper path, which is the
midpoint for each and every temperament." (Code of Law,
Laws of Deot, 2:2)

The nazirite vow is extreme, undesirable in and of
itself. Its function is as a corrective tool to overcome the
opposite extreme and achieve the desirable median. It is to be
used only under extreme circumstances requiring extreme
solutions.

The section immediately following the laws of the
nazirite deals with the priestly blessing which the 'kohanim'
are to bless the people of Israel. Applying, once again, the
principle of 'semikhut parashot,' juxtaposed texts, we ask
what is the connection between a nazirite and a priest? The
Ibn Ezra offers the following explanation:

"The priestly blessing is juxtaposed to the nazirite so
that after completing the laws of the nazirite who is
HOLY, the Torah relates the laws of the 'kohanim'
(priests) who are HOLY" (6:23).

The common denominator is that both the nazirite and the
kohen are holy, they are both people of high spiritual stature
serving God. This connection is not only a matter of
juxtaposition. It also relates to the laws obliging them.
There is a striking similarity between some of the laws of the
nazirite and the laws of the 'kohanim.' The first similarity
pertains to the prohibition of drinking wine. The 'kohanim'
are also restricted, albeit not to the same extent, regarding
the drinking of wine:

"And the Lord spoke to Aaron saying: Drink no wine or
other intoxicant, you or your sons, when you enter the
Tent of Meeting, that you may not die. This is a law for
all time throughout the ages, for you must distinguish
between the sacred and the profane, and between the
unclean and the clean; and you must teach the Israelites
all the laws which the Lord has imparted to them through
Moses." (Leviticus 10:8-11)

An additional similarity between the nazirite and the
priest pertains to the prohibition of defilement through
contact with a corpse. However, in this instance the law of
the nazirite parallels the laws of the high priest:

"The priest who is exalted above his fellows,... He shall
not go in where there is any dead body; he shall not
defile himself even for his father and mother."
(Leviticus 21:10,11)

Just as the high priest is forbidden to defile himself
even for his own parents so to is the nazirite prohibited from
doing so. What is the significance of these striking
similarities? The Sforno's understanding of the ultimate
purpose of the nazirite vow may shed some light on this
question:

"'He is holy to the Lord.' - He will merit to be
illuminated by the light of life, to be prepared to
understand and to instruct [others], as is fitting for
the holy ones of the generation." (6:8)

The nazirite is deemed one of the holy individuals in his
generation. His function is to serve as a model and a teacher
of the people. This parallels the role of the kohanim and the
rest of the tribe of Levy who are responsible for the
dissemination of Torah as is written: "They [the Levites]
shall teach your laws to Jacob and your instructions to
Israel" (Deuteronomy 33:10). Together, the kohanim and the
nazirite serve as the spiritual leaders of the nation.

The appearance of the laws of the nazirite between the
laws of the adulteress woman and the priestly blessing reveal
the dual nature and function of the nazirite vow. It may be
used as a tool to combat licentiousness or alternatively, it
may serve as a springboard towards spiritual growth. I would
like to suggest that the specific prohibitions resulting from
the nazirite vow might serve different functions depending on
the ultimate purpose of the vow. In the case where the vow is
used as a protective shield against sinful behavior the
prohibition of wine aims at containing and subordinating
physical urges. Likewise, the growth of the nazirite's hair
may express a rejection of physical beauty. However when the
vow is used as a spiritual springboard the prohibition of
drinking wine and of cutting hair of the head serve different
functions. The prohibition of wine is to allow greater clarity
of mind. Likewise the growth of the nazirite's hair represents
the dedication of the man with all his strength and powers to
the service of God.

We have discussed the possible differences in function of
the prohibitions of wine and of cutting hair. What remains to
be explained is the prohibition of defilement to a corpse in
relation to the different types of nazirite vows. The
commentators offered two possible explanations for this
prohibition. The first, that defilement undermines holiness,
the second, in order to separate the nazirite from sadness and
mourning which prevent divine inspiration. Both these
explanations suit the conception of the vow as a tool for
spiritual growth but do not agree with the conception of the
vow as a safeguard from sin. Fascinatingly, the Netziv also
distinguishes between the two types of nazirite vows. However
he adds that there is a major difference in the laws
pertaining to the two types of nazirites:

"There is a type of nazirite who is not prohibited from
being defiled by contact with a corpse. This is what is
referred to by the tradition as the 'naziritehood of
Samson.'.. For this second purpose [of distancing oneself
from adultery] there is no reason to forbid defilement
through contact with a corpse. To the contrary, let him
come into contact with a corpse so that he remember the
day of death and thus [repent and] abstain from
sinning"(6:8).

The nazirite vow which serves as a safeguard from sin is
called the naziritehood of Samson, after the judge Samson who
was a nazirite (see Judges 13). Samson was prohibited from
drinking wine and cutting his hair but was not forbidden to be
defiled by a corpse. According to the Netziv, this type of
nazirite vow aims at guarding against licentiousness but does
not forbid being defiled. Thus, the two types of nazirites not
only differ in their ultimate purpose, but also in the laws
defining their naziritehood.

There are individuals who separate themselves from
certain pleasures as a defense against sin. Their weaknesses
and tendencies require additional safeguards. By contrast,
there are certain individuals of unique spiritual potential
who take the nazirite vow in order to concentrate all
their energies in the service of God. They are the outstanding
who wish to climb the spiritual ladder and take upon
themselves additional responsibilities. They are the nazirites
whose vow is a crown on their head.

YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433

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NOTE FROM EDDIE:

The Apostle Paul took a Nazarite vow in Acts 21 in proving that
He kept the Torah and taught believers Jews in Yeshua / Jesus as
Messiah to also keep the Torah.

KJV Acts 21:17 And when we were come to Jerusalem, the brethren
received us gladly.

18 And the day following Paul went in with us unto
James; and all the elders were present.

19 And when he had saluted
them, he declared particularly what things God had wrought among the
Gentiles by his ministry.

20 And when they heard it, they glorified
the Lord, and said unto him, Thou seest, brother, how many thousands
of Jews there are which believe; and they are all zealous of the law:

21 And they are informed of thee, that thou teachest all the Jews
which are among the Gentiles to forsake Moses, saying that they ought
not to circumcise their children, neither to walk after the customs.

22 What is it therefore? the multitude must needs come together: for
they will hear that thou art come.

23 Do therefore this that we say to
thee: We have four men which have a VOW on them;

24 Them take, and
purify thyself with them, and be at charges with them, that they may
SHAVE THEIR HEADS: and all may know that those things, whereof they
were informed concerning thee, are nothing; but that thou thyself also
walkest orderly, and KEEPest the LAW.

25 As touching the Gentiles
which believe, we have written and concluded that they observe no such
thing, save only that they keep themselves from things offered to
idols, and from blood, and from strangled, and from fornication.

26 Then Paul took the men, and the next day purifying himself with them
entered into the temple, to signify the accomplishment of the days of
purification, until that an offering should be offered for every one
of them.

END OF NOTE

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